Karbala and Beyond



Abu Sufyan was a wealthy and influential man who belonged to the
Banu Umayyah clan of the once pagan tribe of Quraish of Mecca,
Hijaz, that fought the spread of Islam relentlessly during the time of the
Prophet of Islam (ع). He was contemporary to the Prophet of Islam (ع)
whom he fought vigorously. His date of birth is unknown, but he died
in 31 A.H./652 A.D. “Abu Sufyan” is his kunya, surname; his name is
Sakhr ibn Harb ibn Umayyah. He is father of Mu’awiyah and
grandfather of Yazid.
Abu Sufyan led pagan Quraish in its many wars against Prophet
Muhammed (ص) and his small band of supporters, making alliances
with other pagan tribes and with the Jews of Medina against the new
rising power of Islam. He kept leading one battle after another till the
fall of Mecca to the Muslims in 630 A.D. It was then that he had to
either accept the Islamic faith or face a sure death for all the mischief
he had committed against the Muslims, so he preferred to live in
hypocrisy as a “Muslim,” though only in name, rather than accept
death. He was the most cunning man in all of Arabia and one of its
aristocrats and men of might and means. He saw Islam as the harbinger
of the waning of his own personal power and prestige and those of his
tribe, Quraish, not to mention the decline of his faith, paganism, and the
pre-Islamic way of life to which he and his likes were very much
accustomed, the life of promiscuity, lewdness and debauchery, with all
the wine, women and wealth aristocrats like him very much enjoyed.
His likes are present throughout the Islamic lands in our time and in
every time and clime… This has always been so, and it shall
unfortunately remain so…


will himself be killed. And the treaty between us of amnesty is under
my feet.”1
Mu’awiyah’s rule was terror in the whole Muslim land. Such terrorism
was spread by many convoys sent to various regions. Historians have
narrated saying that Muawiyh summoned Sufyan ibn ‘Awf al-Ghamidi,
one of the commanders of his army, and said to him, “This army is
under your command. Proceed along the Euphrates River till you reach
Heet. Any resistance you meet on your way should be crushed, and
then you should proceed to invade Anbar. After that, penetrate deeply
into Mada’in. O Sufyan! These invasions will frighten the Iraqis and
please those who like us. Such campaigns will attract frightened people
to our side. Kill whoever holds different views from ours; loot their
villages and demolish their homes. Indeed, fighting them against their
livelihood and taking their wealth away is similar to killing them but is
more painful to their hearts.”2
Another of his commanders, namely Bishr ibn Arta’ah, was summoned
and ordered to proceed to Hijaz and Yemen with these instructions
issued by Mu’awiyah: “Proceed to Medina and expel its people.
Meanwhile, people in your way, who are not from our camp, should be
terrorized. When you enter Medina, let it appear as if you are going to
kill them. Make it appear that your aim is to exterminate them. Then
pardon them. Terrorize the people around Mecca and Medina and
scatter them around.”3
During Mu’awiyah’s reign, basic human rights were denied, not simply
violated. No one was free to express his views. Government spies were
paid to terrorize the public, assisting the army and the police in sparing
no opportunity to crush the people and to silence their dissent. There
are some documents which reveal Mu’awiyah’s instructions to his
governors to do just that. For instance, the following letter was
addressed to all judges: “Do not accept the testimony of Ali’s followers or of his descendants in (your) courts.” Another letter stated:
“If you have evidence that someone likes Ali and his family, omit his
name from the recipients of rations stipulated from the zakat funds.”
Another letter said, “Punish whoever is suspected of following Ali and
demolish his house.”1
Such was the situation during the government of
Mu’awiyah, Yazid’s infamous father. Historians who were recording
these waves of terror described them as unprecedented in history.
People were so frightened, they did not mind being called atheists,
thieves, etc., but not followers of Imam Ali ibn Abu Talib (ع), Prophet
Muhammed’s right hand, confidant and son-in-law.
Another aspect of the government of Mu’awiyah was the racist
discrimination between Arabs and non-Arabs. Although they were
supposed to have embraced Islam which tolerates no racism in its
teachings, non-Arabs were forced to pay khiraj and jizya taxes that are
levied from non-Muslims living under the protection of Muslims and
enjoying certain privileges, including the exemption from the military
service. A non-Arab soldier fighting in the state’s army used to receive
bare subsistence from the rations. Once, a dispute flared up between an
Arab and a non-Arab and both were brought to court. The judge,
namely Abdullah ibn amir, heard the non-Arab saying to his Arab
opponent, “May Allah not permit people of your kind (i.e. Arabs) to
multiply.” The Arab answered him by saying, “O Allah! I invoke You
to multiply their (non-Arabs’) population among us!” People present
there and then were bewildered to hear such a plea, so they asked him,
“How do you pray for this man’s people to multiply while he prays for
yours to be diminished?!” The Arab opponent said, “Yes, indeed, I do
so! They clean our streets and make shoes for our animals, and they
weave our clothes!”
Imam al-Husain’s older brother, Imam al-Hasan (ع), was elected in
Medina on the 21st of the month of Ramadan, 40 A.H./January 28, 661
A.D. as the caliph, but his caliphate did not last long due to the
terrorism promoted by Mu’awiyah who either intimidated, killed, or
bribed the most distinguished men upon whom Imam al-Hasan (ع)
depended to run the affairs of the government. Finally, Mu’awiyah pushed Imam al-Hasan (ع) out of power after signing a treaty with him
the terms of which were, indeed, honourable and fair, had they only
been implemented. Finding his men too weak or too reluctant to fight
Mu’awiyah, Imam al-Hasan (ع) had no alternative except to sign the
said treaty with a man whom he knew very well to be the most
hypocritical of all and the most untrustworthy. Since there are too many
ignorant folks who dare to blaspheme and cast doubt about the integrity
of Imam al-Hasan (ع), we have to review the terms of that treaty and
leave the reader to draw his own conclusion; those terms, in brief,
1) Mu’awiyah shall rule according to the Holy Qur’an and the
Sunnah of the Prophet (ص) in the territories under his control.
2) Mu’awiyah shall have no right to nominate his successor.
3) All people in Syria, Iraq, Hizaj and Yemen shall lead their lives
safely and securely.
4) The lives and properties of the followers (Shi’as) of Imam Ali ibn
Abu Talib (ع), wherever they may be, shall remain safe and secure.
5) Mu’awiyah shall not try, openly or secretly, to harm or to kill
Imam al-Hasan (ع) son of Imam Ali ibn Abu Talib (ع), his brother
Imam al-Husain (ع), or any other member of the family of the
Prophet (ص), nor shall they be threatened or terrorized.
6) The abusive language, the cursing of Imam Ali (ع) during prayer
services (ordered by Mu’awiyah and continued after his death for a
long period of time) at the Grand Mosque of Damascus shall be
Mu’awiyah had ordered all Imams who led congregational prayers not
to descend from their pulpits before cursing Ali (ع), a practice which
they labeled as “Sunnah.” It is documented that one such Imam forgot
once to curse Ali (ع), whereupon people shouted at him that he had
violated the Sunnah. Those who prayed at home and who forgot to
curse Ali (ع) after their prayers felt obligated to repeat them, being
convinced that such cursing was an integral part of the compulsory
prayers without which they would not be accepted by Allah… Such
abominable blasphemy continued from the year when Uthman was
killed, that is, 35 A.H./656 A.D. till it was terminated by orders of the
only righteous Umayyad caliph, namely Omer ibn Abdul-Aziz, one year after his becoming caliph, that is, in 100 A.H../718 A.D., for a
total of 62 years. Historians say that the public actually did not stop
cursing Ali (ع) even then but continued to do so for at least 18 more
years, extending the total to 80 years… Omer ibn Abdul-Aziz was killed
in 101 A.H./719 A.D. after having ruled for only two years and five
months because he was fair and just and, most importantly, because he
was sympathetic to the Prophet’s family (Ahl al-Bayt); peace and
blessings of Allah be with him.
Shortly after concluding the said treaty, Mu’awiyah lured Imam alHasan’s wife, Juda daughter of al-Ash’ath ibn Qays, into poisoning her
husband with the promise that he would marry her off to his son and
heir apparent Yazid. Juda killed her husband who died on Safar 28, 50
A.H./March 30, 670 A.D. She was cursed by the Almighty with an
embarrassing ailment for which nobody could find any cure.
Mu’awiyah, as expected, did not fulfill his promise.
Having succeeded in getting Imam al-Hasan (ع), Imam al-Husain’s
older brother, killed, Mu’awiyah sent letters to one of his Umayyad
relatives, namely Marwan ibn al-Hakam, a cousin of Uthman ibn Affan
and bearer of his seal, a seal which he used quite often for his own
gains and even without the knowledge of the aging caliph, instructing
him to obtain the oath of allegiance for his son Yazid as his
(Mu’awiyah’s) successor. By the way, the Umayyads succeeded in
making this same Marwan caliph in 64 A.H./683 A.D., and his
government lasted for seventeen months till it ended in 65 A.H./684-85
A.D. when he died at the age of 63 and was buried in Damascus.
Marwan, accordingly, delivered a speech following the prayers and
concluded it by saying, “The commander of the faithful (meaning
Mu’awiyah) is of the view that he chooses his son Yazid to succeed him
as your ruler following in the footsteps of Abu Bakr and Omer ibn alKhattab…” He was at that moment interrupted by Abdul-Rahman son
of first caliph Abu Bakr. “Nay!,” Abdul-Rahman ibn Abu Bakr
shouted, “You mean in the footsteps of Kisra (Khosro, emperor of
Persia) and Caesar (emperor of Rome)! Neither Abu Bakr nor Omer
appointed their sons or relatives as their successors…!”
In 51 A.H./671 A.D., Mu’awiyah performed the pilgrimage then went to Medina where he called to his presence Abdullah son of second
caliph Omer ibn al-Khattab. His father, Omer , succeeded Abu Bakr as
the caliph in 13 A.H./634 A.D.; he remained caliph for ten years till he
was killed by a Persian slave in the month of Thul-Hijja, 23
A.H./November 644 A.D. He was succeeded by Uthman ibn Affan who
ruled for eleven years (till 35 A.H./656 A.D.). Mu’awiyah said to
Abdullah ibn Omer, “O son of Omer ! You used to tell me that you
never liked to sleep one night without knowing who your Imam (here
the word means “ruler”) is, and I warn you against spreading the seeds
of dissension among the Muslims or corrupting their views.” Abdullah
praised Allah then said, “There were other caliphs before you who had
sons who were not inferior to yours, yet they did not decide to do what
you have decided to do regarding your son. Rather, they let the
Muslims make their own choice. You warn me against dissension, and I
am not an advocate of dissension. I am just one of the Muslims, and if
they are unanimous regarding an issue, I will then add my voice to
theirs.” Having said so, Abdullah left. Then Muhammed, son of first
caliph Abu Bakr, referred to above, was presented before Mu’awiyah.
The latter started his rhetoric but Abdul-Rahman interrupted him by
saying, “All you want to say is that you wish we obey your son after
obeying Allah, and this, by Allah, we will never do. And, by Allah, we
shall settle this issue by mutual consultation among the Muslims;
otherwise, we will treat you as you were treated at the dawn of
Islam…!” Then he, too, stood up and left.
Yazid son of Mu’awiyah was born in 17 A.H./645 A.D. and inherited
his father’s post in 60 A.H./680 A.D. He ruled for only three years and
one month then died in mid-Rab’iul-Awwal of 64 A.H./December 14,
683 A.D. at the young age of 38. He was a playboy, a drunkard, and a
man who used to enjoy seeing animals fight. He used to play with
animals. Monkeys were dressed in gold-embroidered multi-colored
clothes and trained to dance for him, and he had salaried “officials” to
look after his animal collection. Such collection included monkeys and
race dogs. He was fond of gambling and wine drinking, and he
demonstrated disrespect towards the Mosque of the Prophet (ص) and
towards the Ka’ba itself, causing very serious damages to its structure
as the reader will come to know in a later part of this book. He forced
women to take their veils off and killed thousands of innocent people and encouraged the rape of women, girls, and children during the
uprisings that took place in Hijaz, particularly in the Harra incident,
details of which will follow. In short, Yazid did not have one iota of
respect for Islamic tenets or moral ethics. Strange enough, there are
some ignorant Muslims who sing his praise, justify and defend his
barbaric conduct…
This much gives the reader an idea about what type of persons Abu
Sufyan, Mu’awiyah, and Yazid were. Now let us review the brief
biography of their opponents


Imam Al-Hasan AlahisSalam part-1


His father was the Commander of the faithful (Amir al-mu’minin), ‘Ali b.
Abu Talib. His mother was the mistress of the women of the worlds,
Fatima the daughter of the Apostle of Allah, may Allah bless him and his

His Birth
He was born in Medina on the night of the middle day of the month of
Ramadan, in the year 3 A.H. He was the eldest son.
When al-Hasan was born, the Prophet, may Allah bless him and his
family, took him. Then the Prophet said the adhan (call to prayer) in al Hasan’s right ear, and said the iqama (words similar to the adhan) in his
left ear. Then he sacrificed a ram for him (in the ceremony of `aqiqa).
Then he shaved his hair. He (i.e., the Prophet) gave silver equal to his
hair. So the weight of al-Hasan’s hair was a dirham and some of silver.
Then he ordered his hair to perfumed. So the `aqiqa and giving alms as
equal as the weight of hair have become Sunna (an act of the Prophet).
The Prophet named him Hasan. People did not know such a name in
the pre- Islamic period. Also he gave him Kunya (i.e., the name by which
an Arab is usually referred to and which refers to him as the father of
someone, usually his eldest son) as Abu Muhammad. Al-Hasan had no
Kunya other than this (Abu Muhammad).

His Nick-Names
al-Sibt, al-Sayyid, al-Zaki, al-Mujtaba, al-Taqi.

His Wives
Al-Hasan married Umm Ishaq bint (the daughter of) Talha b. `Ubayd
Allah, Hafsa bint (the daughter of) ‘Abd al-Rahman b. Abu Bakr, Hind
bint (the daughter of) Suhayl b. `Amru, and Ju’da bint (the daughter of )al-Ash’ath b. Qays.

His Children
Al-Hasan had fifteen children, both male and female: Zayd, al-Hasan,
`Amru, al-Qasim, `Abd Allah, `Abd al-Rahman, al-Hasan al-Athram, and
Talha, Umm al-Hasan, Umm al-Husayn, Fatima, Umm Salama,
Ruqayya, Umm `Abd Allah, and Fatima.

His Characteristics
No one was more like the Apostle of Allah, may Allah bless him and
his family, than al-Hasan b. ‘Ali, peace be on him, in form, manner, and
In this manner the describers have described al-Hasan and said: “He
(al-Hasan) had a white, reddish face. He had black eyes, smooth cheeks,
thick beard, and curly, plentiful hair. His neck was as white as a jug of
silver. His body was good. He had large shoulders, and big fleshy bones.
He was of medium height; neither long nor short. He was handsome; the
best of all people in face.
Al-Hasan, peace be on him, was as the poet said:
When some handsomeness creeps into the insights of imaginations,
He (al-Hasan) has the special share.
His forehead from under his forelock is like
The full moon that illuminates the dark night.
His ambergris and musk is far above the perfume of
The people of the earth, so he is the heavenly perfume.
Ibn Sa’d said: “Al-Hasan and al-Husayn used to dye black.”
Wasil b. `Ata’ said: “Al-Hasan b. ‘Ali, peace be on them, had the visage
of prophets and the glory of kings.”

मुआविया ने सिर्फ अली से नफरत में सुन्नत को छोड़


सईद बीन ज़ुबैर रिवायत करते है की

“मैं अब्दुल्लाह इब्ने अब्बास के साथ अराफात में था

और उन्हों ने कहा “मैं लोगो को तलबिया पढ़ते क्यों नहीं सुन रहा हु?”

मैंने कहा “ये लोग मुआविया से डरे हुवे है”

तो इब्ने अब्बास अपने खेमे से बहार आये और कहा “लब्बैक अल्लाहुम्मा लब्बैक, लब्बैक! और कहा मुआविया ने सिर्फ अली से नफरत में सुन्नत को छोड़ दिया है”

– Sunan Nisai Jild No. 4, Hadis No 3009, Safa No 628





He (Ibn Sa`d) said: Hishŕm Ibn Muhammad Ibn al-Sa’ib al-Kalbi informed us on the authority of his father; he said:

The mother of `Abd Allah Ibn `Abd al-Muttalib Ibn Hashim was Fatimah Bint `Amr Ibn `Ayidh Ibn `Imrán Ibn Makhzum, and her (Fatimah’s) mother was Sakhrah Bint `Abd Ibn `lmran Ibn Makhzum and her (Sakhrah’s) mother was Takhmur Bint `Abd Ibn Qusayyi.

The mother of ‘Abd al-Muttalib Ibn Hashim was Sulma Bint `Amr Ibn Zayd Ibn Labid Ibn Khidash Ibn `Amir Ibn Ghanin Ibn `Adi Ibn al-Najjar whose name was Taym Allah Ibn Tha’labah Ibn `Amr Ibn al-Khazraj. Her (Sulma’s) mother was `Umayrah Bint Sakhr Ibn Habib Ibn al-Hárith Ibn Tha`labah Ibn Mazin Ibn al-Najjar. Her (`Umayrah’s) mother was Sulma Bint `Abd al-Ashhal Abn Harithah Ibn Dinar Ibn al-Najjár. Her (Sulma’s) mother was Uthaylah Bint Za`wará Ibn Haram Ibn Jundub Ibn `Amir Ibn Ghanm Ibn ‘Adi Ibn al-Najjar.

The mother of Hashim Ibn `Abd Manŕf was `Atikah Bint Murrah Ibn Hilal Ibn Fálij Ibn Dhakwŕn Ibn Tha’labah Ibn Buhtbah Ibn Sulaym Ibn Mansur. Her (`Atikha’s) mother was Mŕwiyyah and it is said her name was Safiyyah Bint Hawzah Ibn `Amr Ibn Sa’sa’ah Ibn Mu`awiyah Ibn Bakr Ibn Hawazin. Her (Mawiyyah’s) mother was Riqash Bint al-Asham Ibn Munabbih Ibn Asad Ibn `Ayidh Allah Ibn Sa`d a1-‘Ashirah, a branch of Madhhij. Her (Riqash’s) mother was Kabshah Bint al-Rafiqi Ibn Malik Ibn al-Himás Ibn Rabi`ah Ibn Ka’b Ibn al-Hárith Ibn Ka`b.

The mother of ‘Abd Manŕf Ibn Qusayyi was Hubbŕ Bint Hulayl Ibn Hubshiyyah Ibn Salul Ibn Ka`b Ibn `Amr Ibn Rabi`ah lbn Hárithah Ibn `Amr `Ibn `Amir a descendant of Khuza`ah. Her (Hubbŕ’s) mother was Hind Bint `Amir Ibn al-Nadr Ibn ‘Amir, belonging to the Khuza`ah. Her (Hind’s) mother was Layla Bint Mázin Ibn Ka`b Ibn `Amr Ibn `Amir, belonging to the Khuza’ah.

The mother of Qusayyi Ibn Kilab was Fatimah Bint Sa’d Ibn Sayal whose name was Khayr Ibn Hamalah Ibn `Awf Ibn ‘Amir al-Jadir, belonging to the Azd tribe. He was the first person to erect the wall of the Ka`bah, consequently his appellation became al-Jádir (the builder). Her (Fátimah’s) mother was Zurayfah Bint Qays Ibn Dhu al-Rasayn whose name was Umayyah Ibn Jusham Ibn Kinanah Ibn `Amr Ibn al-Qayn Ibn Fahm Ibn `Amr Ibn Qays Ibn `Ilan. Her (Zurayfah’s) mother was Sakhrah Bint ‘Amir Ibn Ka`b Ibn Afrak Ibn Budayl Ibn Qays Ibn `Abqar Ibn Anmŕr.

The mother of Kiláb Ibn Murrah was Hind Bint Surayr Ibn Tha`labah Ibn al-Harith Ibn Malik Ibn Kinanah Ibn Khuzaymah. Her (Hind’s) mother was Umámah Bint ‘Abd Manat Ibn Kinanah. Her (Umamah’s) mother was Hind Bint Dudŕn Ibn Asad Ibn Khuzaymah.

The mother of Murrah Ibn Ka`b was Makhshiyyah Bint Shayban Ibn Muharib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinanah. Her (Makhshiyyah’s) mother was Wabshiyyah Bint Wa’il Ibn Qasit Ibn Hinb Ibn Afsŕ Ibn Du`mi Ibn Jadilah. Her (Wahshiyyah’s) mother was Mŕwiyyah Bint Dubay’ah Ibn Rabi`ah Ibn Nizar.

The mother of Ka`b Ibn Luwayyi was Mawiyyah Bint Ka`b Ibn al-Qayn whose name was al-Nu`mán Ibn Jasr Ibn Shay` Allah Ibn `Asad Ibn Wabarah Ibn Taghlib Ibn Hulwan Ibn ‘Imran Ibn al-Haf Ibn Quda’ah. Her (Mawiyyah’s) mother was `Atikah Bint Kahil Ibn `Udhrah.

The mother of Luwayyi Ibn Ghŕlib was `Atikah Bint Yakhlud Ibn al-Nadr Ibn Kinanah. This is the accepted version but some (genealogists) hold that it was Sulmŕ Bint Ka’b Ibn `Amr Ibn Rabi’ah Ibn Hárithah Ibn `Amr Ibn `Amir of the tribe of Khuza`ah. Her (Atikah’s) mother was Unaysah Bint Shaybŕn Ibn Tha`labah Ibn ‘Ukabah Ibn Sa’b Ibn `Ali Ibn Bakr Ibn Wa’il. Her (Unaysah’s) mother was Tumadir Bint al-Harith Ibn Tha’labah Ibn Dudán Ibn Asad Ibn Khuzaymah. Her (Tumŕdir’s) mother was Ruhm Bint Káhil Ibn Asad Ibn Khuzaymah.

The mother of Ghŕlib Ibn Fihr was Layla Bint al-Hŕrith Ibn Tamim Ibn Sa’d Ibn Hudhayl Ibn Mudrikah and it is said that she was Layla Bint Sa’d Ibn Hudhayl Ibn Mudrikah Ibn al-Yás Ibn Mudar. Her (Layla’s) mother was Sulmŕ Bint Tabikhah Ibn al-Yŕs Ibn Mudar. Her (Sulmŕ’s) mother was `Atikah Bint al-Asad Ibn al-Ghawth. Her (‘Atikah’s) mother was Zaynab Bint Rabi`ah Ibn Wa’il Ibn Qasit Ibn Hinb.

The mother of Fihr Ibn Malik was Jandalah Bint `Amir Ibn al-Hŕrith Ibn Mudad Ibn Zayd Ibn Malik of the tribe of Jurhum, and it is said that she was Jandalah Bint al-Hárith Ibn Jandalah Ibn Mudŕd Ibn al-Hárith, who was not al-Akbar (the great) but Ibn `Awánah Ibn `Amuq Ibn Yaqtan of the tribe of Jurhum. Her (Jandalah’s) mother was Hind Bint al-Zulaym Ibn Malik Ibn al-Hárith of the tribe of Jurhum.

The mother of Malik Ibn al-Nadr was `Ikrishah Bint ‘Adwŕn who is known as al-Hŕrith Ibn ‘Amr Ibn Qays Ibn `Ilan Ibn Mudar.

The mother of al-Nadr Ibn Kinanah was Barrah Bint Murr Ibn Udd Ibn Tabikhah; she was the sister of Tamim Ibn Murr.

The mother of Kinanah Ibn Khuzaymah was ‘Awanah whose name was Hind Bint Sa`d Ibn Qays Ibn `Ilan. Her (`Awanah’s) mother was Da`d Bint al-Yŕs Ibn Mudar.

The mother of Khuzaymah Ibn Mudrikah was Sulma Bint Aslum Ibn al-Haf Ibn Quda`ah.

The mother of Mudrikah Ibn al-Yas was Layla known as Khindif Bint Hulwan Ibn `Imran Ibn al-Haf Ibn Quda`ah. Her (Khindif’s) mother was Dariyyah Bint Rabi`ah Ibn Nizŕr. The streamlet of Dariyyah flowing between Makkah and al-Nibaj is named after her.

The mother of al-Yás Ibn Mudar was al-Rabab Bint Haydah Ibn Ma’add Ibn `Adnán.

The mother of Mudar Ibn Nizar was Sawdŕ Bint ‘Akk Ibn al-Rayth Ibn `Adnan Ibn Udad; those who belong to al-Yaman say: `Akk Ibn ‘Udthan Ibn ‘Abd Allah Ibn Nasr Ibn Zahran of the tribe of al-Asad.

The mother of Nizar Ibn Ma’add was Mu’anah Bint Jawsham Ibn Julhumah Ibn `Amr Ibn Barrah Ibn Jurhum. Her (Mu’ánah’s) mother was Sulma Bint al-Hárith Ibn Malik Ibn Ghanm of the Lakhm tribe.

The mother of Ma’add Ibn `Adnán was Mahdad Bint al-Laham Ibn Jalhab Ibn Jadis Ibn Játhir Ibn Aram.

ज़रूरी नुक्ते

इन जंगों के ख़त्म हो जाने के बावजूद भी दुश्मन ए अली यानी दुश्मनाने दीन खामोश नहीं बैठे बल्कि आप अली मुर्तजा को शहीद करने के मंसूबे बनाने लगे, आख़िरकार आपको इब्ने मुल्जिम ने दौरान ए नमाज़, सर पर वार करके जख्मी कर दिया। वार बहुत गहरा भी था और ज़हर से बुझा हथियार था।

आप मौला अली अलैहिस्सलाम शहीद हो गए. आपके दुनिया से पर्दा फरमाते ही दीन बेसहारा हो गया, सादात यतीम हो गए और आपके गुलामों और आशिकों के सर से सरपरस्त का हाथ उठ गया।

आपके जाने के बाद आपके बड़े बेटे यानी इमाम हसन अलैहिस्सलाम ने हम बेसहारा हो चुके लोगों को सहारा दिया, कुछ सुन्नी आलिम, खुल्फा ए राशिदीन के नाम पर सिर्फ चार सहाबा का जिक्र करते हैं जबकि हज़रत हसन अलैहिस्सलाम की तकरीबन छह माह की ख़िलाफ़त मिलाकर ही ये ख़िलाफ़त का दौर पूरा होता है।

बाद में आपसे ख़िलाफ़त छीनने की कोशिशें की गई। ये भी बहुत कमाल की बात है कि आपसे खिलाफ़त छोड़ने या जंग करने की पेशकश करने वाले शख्स को ही लोग मुहिब्बे अहलेबैत कहने से तक नहीं चूकते।

अफ़सोस कि अब हक कहने वाले बहुत कम ही बचे हैं।

एक बात पर शायद आपने ध्यान ना दिया हो लेकिन मैंने दिया है, हमारी मस्जिदों में अक्सर सिर्फ चार सहाबा का जिक्र किया जाता है, जबकि हदीस ए ग़दीर के मुताबिक तो तकरीबन एक लाख चौबीस हजार से ज़्यादा सहाबा राज़िअल्लाह थे। अब कुछ लोग कहते हैं कि खुल्फा ए राशिदीन की वजह से चार का जिक्र किया जाता है तो पाँचवे यानी हसन अलैहिस्सलाम को क्यों भूल जाते हैं?

मेरा सवाल ये है कि हज़रत सलमान फारसी राज़िअल्लाह, हज़रत अबुज़र गफ्फारी राज़िअल्लाह, हज़रत अम्मार बिन यासिर राज़िअल्लाह, हज़रत बिलाल राज़िअल्लाह, हज़रत मिक्दाद राज़िअल्लाह, हज़रत मालिक ए अश्तर राज़िअल्लाह, कम्बर, कुमैल, उवैस करनी जैसे सहाबा एरसूल या आशिक ए अली का जिक्र क्यों नहीं किया जाता?

जिनकी शहादत की खबर रसूलुल्लाह ने कई साल पहले ही दे दी और कातिलों पर आप सल्लललाहु अलैहे वसल्लम ने लानत तक की, उनका जिक्र तक गायब है।

जिन्हें सबसे सच्चा सहाबा कहा, उनका नाम तक नहीं लिया जाता, यहाँ तक कुछ तारीख़ की किताब में ये तक लिखा है कि हज़रत अबुज़र गफ्फारी ऐसी बात करने लगे थे जिससे फित्ने फैलने का डर था। जिनकी जुबान की सदाक़त की गवाही खुद, अल्लाह के रसूल ने दी हो उनपर ऐसे इल्जाम लगाना कहाँ तक सही है?

बहुत सारे सहाबा राज़िअल्लाह ऐसे हैं जिन्होंने हमेशा रसूलुल्लाह से वफा निभाई, ख़िदमत की। खुद फातिमा सलामुल्लाह अलैहा भी जिनका नाम लेकर, रब से उनके वास्ते दुआएँ किया करती थीं। जिनके नाम ऊपर दिए हैं, वह सहाबा राज़िअल्लाह, इनके जिक्र क्यों दबाए जा रहे हैं?

ऐसे ही सबसे ज्यादा जिकर अम्मा आयशा राज़िअल्लाह का किया जाता है, मुझे इस बात ये तकलीफ़ नहीं बल्कि खुशी ही है लेकिन हक़ बात ये है कि रसूलुल्लाह सल्लललाहु अलैहे वसल्लम का सबसे ज़्यादा साथ बीबी ख़दीजा सलामुल्लाह अलैहा ने दिया है इसलिए कुछ लोग खुशी से, कुछ लोग मजबूरी में मादर ए फातिमा सलामुल्लाह अलैहा का जिक्र करते हैं।

लेकिन ताज्जुब की बात ये है कि रसूलुल्लाह की बाकि बीवियों का जिक्र क्यों नहीं किया जाता, वह भी तो उम्मुल मोमिनीन ही हैं। कई बार तो यूँ लगता है जैसे शिया-सुन्नी, दीन से दूर होकर बस एक दूसरे के ख़िलाफ़ बोलने में लगे हैं। सुन्नियों को बस उनका जिक्र करना है जिनसे उनका मसलक चले और शियाओं को उनका जिनसे, मसलक चले। उनका

एक बात और गौर करने लायक है जो अहले हदीस के एक आलिम फरमाया करते थे, आप कहते थे कि शिया जिस तारीख़ को मानते हैं, उसमें कुछ लोगों की बुराईयाँ लिखी हैं, जिन्हें सुन्नी सही मानते हैं। सुन्नी सही इसलिए मानते हैं क्योंकि सुन्नियों की किताब में उन्हें सही लिखा है। तो ये तारीख से तारीख की जंग है।

एक बात और देखने में आती है कि कुछ लोग यजीद पलीद को भी हक़ पर साबित करने की कोशिश करते हैं, यहाँ तक कि उसे राज़िअल्लाह तक बोलते हैं। मैं किसी आलिम या किताब का नाम नहीं लूँगा लेकिन मैंने खुद सुना भी है और पढ़ा भी है।

गलती शुरू होती है जब आप हक़ और नाहक़, दोनों को सही बताने लगते हैं। मैंने बहुत सारे आलिमों को ये कहते सुना है कि जंग ए सिफ्फीन में दोनों हक़ पर थे, मौला अली भी और मुआविया भी। पहली बात तो ये कि हक़ से हक़ की जंग नहीं होती और मान भी लो कि हक़ की हक़ से लड़ाई होती भी तो मेरे मौला ऐसी जंग नहीं करते।

करबला को जब भी याद करता हूँ तो आँखों से आँसू बहने लगते हैं जो रोकने पर भी नहीं रुकते लेकिन इस बात से भी इंकार नहीं किया जा सकता कि अगर करबला में यजीद, खुले आम फौज़ भेजकर जंग ना करवाता तो लोग उसे भी वैसे ही हक़ पर कह देते, जैसे उसके वालिद को हक़ पर साबित करते दिखाई देते हैं।

कई बार सोचता हूँ तो अफ़सोस होता है, रसूलुल्लाह की परवरिश करने वाले अबु तालिब को लोगों ने काफ़िर कह दिया और हज़रत हसन अलैहिस्सलाम से सुलह तोड़ने वाले, हज़रत अली अलैहिस्सलाम को गाली देने वाले और हज़रत हुसैन अलैहिस्सलाम को कत्ल करने वाले लोगों को राज़िअल्लाह बनाकर पेश किया जाता है।

बहुत सारे लोग ये कहते हुए भी दिख जाते हैं कि अल्लाह की नज़र में सब बराबर हैं, अहलेबैत अलैहिस्सलाम ऊँचे नहीं हैं, कुछ लोग तो हद करते हुए इसे जात-पात से तक जोड़ देते हैं। बेशक अल्लाह रब उल इज्जत की नज़र में सब बराबर हैं लेकिन अपने आमाल से इंसान ऊँचा उठता है। कभी आयत ए मुबाहला पढ़कर सोचिए कि अहलेबैत का क्या मुकाम है।

एक बात और याद रखिए, अगर आप रसूलुल्लाह सल्लललाहु अलैहे वसल्लम से बे-पनाह मुहब्बत करते हैं और ये मानते हैं कि जब दुनिया अँधेरे में थी तब आप सल्लललाहु अलैहे वसल्लम ही नूर बनकर, हिदायत की रौशनी और कुर’ आन का उजाला लेकर दुनिया में तश्

रीफ़ लाए तो आपको चाहिए कि आप आयत ए मवद्दत पढ़कर देखें। रसूलुल्लाह ने लाखों एहसान करके बदले में सिर्फ अहलेबैत की मवद्दत यानी मुहब्बत माँगी है, वह भी खुद नहीं बल्कि अल्लाह के हुक्म ‘से।